Relevant bibliographies by topics / Bon (Tibetan religion)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Reports

Academic literature on the topic 'Bon (Tibetan religion)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Bon (Tibetan religion)"

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Shustova, Alla M. "The view of Yu.N. Roerich on the Bon religion in Tibet." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2023): 212. http://dx.doi.org/10.31857/s086919080027511-9.

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The theme of the Bon religion in Russian Oriental studies still remains insufficiently studied. This is due both to the complexity of the Bon doctrine itself, and to the peculiarities of the development of Russian Tibetology, which was persecuted in the Soviet era. The scientific heritage of Yu.N. Roerich (1902-1960), the Tibetologist and historian of the East, has been little studied. His study of the Tibetan Bon religion is an indisputable contribution to the development of scientific studies of the Ancient Tibet. In Tibetology, the study of Bon is mainly concentrated on reformed Bon, which,
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Zhao, Yu, Yan Cheng, and Moran Zhang. "A study on the Bon religious apparel." Journal of Textile Engineering & Fashion Technology 10, no. 4 (2024): 143–44. http://dx.doi.org/10.15406/jteft.2024.10.00380.

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Bon religion, an ancient faith of the Tibetan people, manifests its rich cultural heritage through distinctive religious apparel. However, Bon religious apparel due to its scattered distribution and limited records, still remains insufficiently researched. In order to provide a comprehensive analysis of the Bon religious apparel and enhance the understanding of Chinese Bon culture, this study explores the color, pattern, and style in Bon religious apparel, revealing its deep correlation to Tibetan history, traditions, and society. Through substantial research, this study has concluded that Bon
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Ramble, Charles. "The Assimilation of Astrology in the Tibetan Bon Religion." Extrême-Orient, Extrême-Occident, no. 35 (May 1, 2013): 199–232. http://dx.doi.org/10.4000/extremeorient.288.

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Yarovikova, V. A. "Influence of bon religion on the formation of tibetan buddhism (VII–XI centuries ad)." Ethnography of Altai and Adjacent Territories 10 (2020): 89–91. http://dx.doi.org/10.37386/2687-0592-2020-10-89-91.

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The article is devoted to the study of the religious systems of Tibet — bon and buddhism. Bon is presented in the study not as a primitive religion of worshiping the forces of nature, but as a developed religious system that rivaled buddhism, but subsequently mutually enriched it. And buddhism, in turn, organically absorbing the religious system of bon, had a great influence on the formation of many regional forms of buddhism of the peoples of Central Asia. In the presented material, quite clearly, based on the particularities of the pantheon system, the peculiarity of cult practices and ritua
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Chaoul, M. A. "Magical Movement (ʾPhrul ʾKhor): Ancient Tibetan Yogic Practices from the Bon Religion and their Migration into Contemporary Medical Settings". Asian Medicine 3, № 1 (2007): 130–55. http://dx.doi.org/10.1163/157342107x207245.

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Magical movement is a distinctive Tibetan yogic practice in which breath and concentration of the mind are integrated as crucial components in conjunction with particular body movements. Present in all five spiritual traditions of Tibet—though more prevalent in some than in others–it has been part of Tibetan spiritual training since at least the tenth century CE. This report describes some varieties of magical movement, and goes on to examine their application within conventional biomedical settings. In particular, a pilot study of the method's utility in stress-reduction among cancer patients
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Berounský, Daniel. "Bird Offerings in the Old Tibetan Myths of the Nyen Collection (Gnyan ’bum)." Archiv orientální 84, no. 3 (2016): 527–59. http://dx.doi.org/10.47979/aror.j.84.3.527-559.

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The article introduces a corpus of Tibetan texts containing apparently old Tibetan myths on the Nyen (gnyan); beings representing the natural environment. The myths mostly narrate their conflicts with the original people, which are eventually resolved by ritual means. These texts are known as the Nyen Collections (Gnyan ’bum). Three examples of them are currently known and references from the Tibetan chronicles of the Bon religion speak about the rediscovery of some of its versions in western Tibet prior to 1017. The content, nevertheless, points to eastern Tibet as the place of origin of the
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Wandejia (Ban De Skyabs). "Chanting Ancestors’ Names." Inner Asia 25, no. 2 (2023): 303–25. http://dx.doi.org/10.1163/22105018-02502024.

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Abstract Ancestral genealogies convey significance not only for individual life experience but also for the collective memory of an ethnic group. Some Tibetans, who call themselves ‘Prommi’ in Muli and elsewhere in Sichuan, have an inherited text known as the ‘Funeral Genealogy’ relating to the Ldong paternal lineage within their group; it is written in archaic Tibetan and presents the historical memory and culture of the Prommi people. Through a discussion of the funerary text’s locale, oral and archaic writing characteristics, this paper explains the special understanding of the ‘Ldong’ clan
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Zhang, Chunfeng, and Jianjun Zhu. "The Scripture on the Five Emperors in the Five Directions: Evidence of the Spread of Taoism Amongst the Naxi." SAGE Open 13, no. 1 (2023): 215824402311531. http://dx.doi.org/10.1177/21582440231153125.

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As residents of the Sino-Tibetan borderlands, the Naxi people have their own native religion, which manifests a mixture of indigenous beliefs with Tibetan Bon and Buddhism. A pictographic Scripture on the Five Emperors in the Five Directions discovered in Lijiang reveals in detail for the first time the influence of Chinese Taoism on the Naxi manuscripts. By analyzing the manuscript and the related religious rituals, it is proved that the prototype of the main figure in the manuscript comes from the Taoist classic of TaiShang DongYuan Zhao ZhuTianLongWang WeiMiao ShangPin 太上洞淵召諸天龍王微妙上品and its
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Goralski, Maciej Magura. "The Ancient, Prebuddhist, Tibetan Bon Religion as a Form of Compassionate Spirituality in Tune With Nature." Dialogue and Universalism 17, no. 1 (2007): 81–93. http://dx.doi.org/10.5840/du2007171/272.

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Krieglstein, Werner. "The Ancient, Prebuddhist, Tibetan Bon Religion as a Form of Compassionate Spirituality in Tune With Nature, a Comment." Dialogue and Universalism 17, no. 1 (2007): 95–96. http://dx.doi.org/10.5840/du2007171/273.

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Dissertations / Theses on the topic "Bon (Tibetan religion)"

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Arizaga, Mara Lisa. "Can we say prayers in our own language? The Transmission of Tibetan Bon Religious Practices to the West." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP039.

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Cette thèse a pour but de réaliser un examen approfondi de la religion Yungdrung Bon (ci-après dénommée "Bon") à la lumière de la globalisation. Elle explore les dynamiques en cours dans la transmission et la réception du Bon en Occident, en offrant un nouveau point de vue sur l'expansion des traditions religieuses tibétaines en Occident, ainsi qu’un panorama de l'histoire moderne du Bon. Afin de mieux appréhender la spécificité du Bon contemporain en Occident, il faut d'abord prendre du recul et examiner l'histoire de l'expansion de Bon en l'Occident, ainsi que le contexte dans lequel cette p
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DesJardins, J. F. Marc. "A preliminary field-report on the Bön community of the Songpan area of North Sichuan /." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68082.

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The following essay is the result of approximately two years of research and fieldwork on the Bon religious community of the Songpan Prefecture in the Sichuan Province, People's Republic of China. The research was carried on between September 1991 to Spring 1993. The candidate uses translations of Tibetan Bon historical texts and information provided during field work by Bonpos informants to summarize the view of the Bonpos and contrast it with the historical data available in Western writings to establish a provisional definition of Bon. Translations from a Chinese historical report on the ma
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Smith, Alexander. "lDe’u ‘phrul, the manifestation of knowledge : ethnophilological studies in Tibetan divination with particular emphasis upon a common form of Bon lithomancy." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE4092/document.

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Bien que j’envisage de couvrir une variété de pratiques divinatoires, je me concentre surtout dans ma thèse sur un type particulier de divination par les pierres pratiquée par les Bonpos tibétains. Cette forme de divination, parfois traduite par « Manifestation de Connaissance » (lde’u ’phrul), possède une tradition textuelle presque vierge qui, d’après les histoires Bon, remonte au 11ème siècle. En plus de terrains effectués en divers lieux de l’Himachal Pradesh et de l’Uttaranchal Pradesh, ma présentation du lde’u ’phrul est enrichie de la traduction de plusieurs manuscrits sur la lithomanci
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Nan, Ying. "Modernity, tourism and the geographies of religious change in a Bon region of Tibet." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/8284/.

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This thesis investigates the processes of religious change in a Tibetan region of China that has experienced relative economic prosperity stemming from a government-led tourism initiative. This research challenges and complements the traditional research on religious change which is based on quantitative analysis and macro-scale statistics and generally lacks in-depth and systemic empirical examination of the reasons and process in diverse (particularly non-western) contexts. It adopts a spatially-sensitive qualitative approach to researching religious change, focusing on both micro- and meso-
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Harris-Birtill, Rosemary. "Mitchell's mandalas : mapping David Mitchell's textual universe." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12255.

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This study uses the Tibetan mandala, a Buddhist meditation aid and sacred artform, as a secular critical model by which to analyse the complete fictions of author David Mitchell. Discussing his novels, short stories and libretti, this study maps the author's fictions as an interconnected world-system whose re-evaluation of secular belief in galvanising compassionate ethical action is revealed by a critical comparison with the mandala's methods of world-building. Using the mandala as an interpretive tool to critique the author's Buddhist influences, this thesis reads the mandala as a metaphysic
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Piper, Robert Kent Piper Robert Kent. "Looking back to point zero : reverence for the unknown /." 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11939.

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Thesis (M.A.)--York University, 2005. Graduate Programme in Musicology.<br>Typescript. Title on accompanying compact disc: Reverence...thesis. Includes bibliographical references (leaves 47-48). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11939
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Books on the topic "Bon (Tibetan religion)"

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Kuznet︠s︡ov, B. I. Bon i mazdaizm. Evrazii︠a︡, 2001.

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Namdak, Tenzin, and Yasuhiko Nagano. Mandalas of the Bon Religion. Saujanya Publications, 2002.

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3

Norbu, Namkhai. Drung, deu, and Bön: Narrations, symbolic languages, and the Bön traditions in ancient Tibet. Library of Tibetan Works and Archives, 1995.

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editor, Daojicairang, ed. Bon gyi gso rig bstan bcos: Zang zu ben jiao yi dian. Kan-suʼu rig-gnas dpe-skrun-khang, 2014.

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Wangyal, Tenzin. The Tibetan yogas of dream and sleep. Snow Lion Publications, 1998.

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Nicolazzi, Michael Albrecht. Mönche, Geister und Schamanen: Die Bön-Religion Tibets. Walter, 1995.

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Gyaltsen, Karmay Samten, and Watt Jeff, eds. Bon, the magic word: The indiginous religion of Tibet. RMA(Rubin Museum of Art), 2007.

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G, Karrmay Samten, and Watt Jeff, eds. Bon, the magic word: The indiginous religion of Tibet. Rubin Museum of Art, 2007.

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9

Samuel, Geoffrey. Introducing Tibetan Buddhism. Routledge, 2012.

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10

ʼGro-ʼdul-gliṅ-pa, Hūṃ-chen. Khro rgyal dregs pa kun ʼdul and Hūṃ chen sñiṅ gi thig leʼi skor: Texts of the New Bon (Bon Gsar) tradition from the revelations of the Sixth Kun-grol-grags-pa Hūṃ-chen ʼGro-ʼdul-gliṅ-pa (1901-1956). Trinley Jamtsho, 1985.

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Book chapters on the topic "Bon (Tibetan religion)"

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Tso, Bendi, Marnyi Gyatso, Naljor Tsering, and Mark Turin. "Introduction / སྔོན་གླེང་གི་གཏམ། / 导论." In World Oral Literature Series. Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0312.01.

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Shépa is an encyclopaedic collection of antiphonal songs that have been practiced by the Choné people, a Tibetan subgroup residing in Gansu Province of northwest China, for centuries. This collection details Tibetan cosmology, geography, history, social customs, and cultural-religious objects, among other themes. It also contains cultural elements from neighbouring civilisations that were adopted by Tibetans. The content and performative styles of Shépa overlap with other forms of Tibetan oral tradition from northern Amdo to the southern Himalayas. Shépa also has a long-standing and entangled relationship with Tibetan literature, blurring the boundaries between orality and textuality and resisting strict demarcation. Currently, the performance and transmission of Shépa face new challenges and opportunities in the context of intangible cultural heritage preservation. For the Choné people as well as for broader Tibetan society, Shépa constitutes a repository of Indigenous, Bon, and Buddhist knowledge.
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Ryavec, Karl E. "A Regional Systems Approach to the Origin and Spread of the Bon Religion of Tibet." In The Formation of Regional Religious Systems in Greater China. Routledge, 2022. http://dx.doi.org/10.4324/9781003214847-16.

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"3 The Bon Religion: Contested Assertions." In When Tibetan Meditation Goes Global. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110758870-003.

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Xu, Duoduo. "Tibetan Elements in Dongba and Daba Spirits’ Names." In Onomastics in Interaction With Other Branches of Science. Volume 3. Proceedings of the 27th International Congress of Onomastic Sciences General and Applied Onomastics. Literary Onomastics. Chrematonomastics. Reports. Jagiellonian University Press, 2023. http://dx.doi.org/10.4467/k7478.47/22.23.17746.

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Dongbaism and Dabaism are indigenous religions of the Moso people, who live on the cultural border between Han and Tibetan traditions in Southwest China. Besides their original cultural foundations, it is possible to notice Tibetan elements introduced into Dongbaism and Dabaism. The present study aims at an etymological analysis of the names of five representative symbols of Dongba and Daba doctrines, including: Tonpa Shenrab, Yung-Drung, Purzzee Samei, Haishee Bamei, and Garuda. Through the analysis of morphological structures, the author explains the assimilation of Tibetan linguistic elements in Dongba and Daba cultures and depicts the differences between the two branches of the Moso people’s religious traditions. Through an etymological interpretation of some local spirits’ names, the present research reconstructs the roots of local folklore beliefs in the light of a broader context. This philological work unveils the origin of the figures of mythical deities – and of their names – believed by local people to be the first Dongba/Daba priests from the Bon religion and suggests the possibility of a pan-ethnic belief in more remote times. This research also analyses the multiple linguistic layers in the different forms for Garuda, which reveal their ancestral links to the extinct Zhang-Zhung civilization.
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Cozort, Daniel. "The Making of the Western Lama." In Buddhism in the Modern World. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195146974.003.0010.

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Abstract Tibetan Buddhism was virtually unknown outside of its Himalayan stronghold before the Chinese occupation of Tibet, which precipitated an exodus eventually numbering more than 100,000, including most of its prominent lamas. Almost immediately, Westerners began to1 find their ways to India and Nepal, to establish relationships with these teachers, and to invite them to travel and live in the West. In little more than forty years, this little known branch of the world’s quietest major religion has reached around the globe to establish a presence in nearly every major city and area of the West. Hundreds of thousands of Westerners are now involved in some way with Tibetan Buddhism, and while it may or may not eventually become a major religion in the West, it has become clear that there is only one major barrier to its further expansion: the emergence of a cadre of Western-born teachers. Even if there were enough qualiWed Tibetan teachers who were willing to live in the West (and there are not, given the rapid expansion of Tibetan Buddhism), there are many reasons that reliance on Tibetan teachers alone would impede the development of Tibetan Buddhism there. Tibetan lamas need Wnancial support that is beyond the means of many smaller Buddhist centers. They have their own problems dealing with life in a foreign place where they are often isolated from other Tibetans and by the language barrier.
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"The Bon religion." In Religions Of Tibet. Routledge, 2012. http://dx.doi.org/10.4324/9780203039427-11.

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Kvaerne, Per. "Foreword." In Tibet: Bon Religion. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_002.

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Kvaerne, Per. "The Setting." In Tibet: Bon Religion. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_007.

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Kvaerne, Per. "Plates I-XLVIII." In Tibet: Bon Religion. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_010.

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Kvaerne, Per. "Who are the Bonpos?" In Tibet: Bon Religion. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_005.

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Reports on the topic "Bon (Tibetan religion)"

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Editors, Intersections. Everyday Religion and Sustainable Environments in the Himalayas. Intersections, Social Science Research Council, 2024. http://dx.doi.org/10.35650/int.4046.d.2024.

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This article describes the multi-year effort by the India and China Institute at the New School to study the practice of Hinduism, Buddhism, Jainism, Sikhism, and the indigenous Bon tradition of Tibet by Himalayan populations.
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